PASTOR OF THE REFORMED PRESBYTERIAN CONGREGATION OF COLDENHAM,
NEW-YORK.

"The habitation of thy house, Lord, I have loved
well."

PUBLISHED BY REQUEST.

New-York:VAN NORDEN & AMERMAN, PRINTERS,
No. 60 WILLIAM-STREET.

1852.

ATTACHMENT TO ZION.

"If I forget thee, O Jerusalem, let my right hand forget her
cunning."
"If I do not remember thee, let my tongue cleave to the roof of my
mouth; If I prefer not Jerusalem above my chief joy."Psalm 137.5,6.

WITHOUT some acquaintance with the condition
of Jerusalem, and the circumstances of those who spoke of her in these
words, their warmth and earnestness will not be appreciated.

Israel was at the time in bondage, Judea was desolated,
and Jerusalem lay in ruins. The spoiler had entered her palaces, the fire
had blackened her walls, utter ruin and desolation everywhere met the eye.
A saddening change had been effected! Once she stood there, the gem of
oriental greatness. Her magnificence and the fame of her temple attracted
multitudes to her courts to wonder and admire. There the tribes of Israel
met for their religious observances; there the priests of the Lord resided,
and offered continually; there God himself had taken up his abode. But
there is no temple there now, no priests to sacrifice, no Shekinah between
the cherubim, to approach. Those who formerly worshipped there are captives
now in a foreign land; but neither their distance nor captivity hinder
them from thinking of the past; and as it comes up to mind, with all its
endearments, they bitterly mourn over the present. In their sorrow, the
presence and conduct of their conquerors give them uneasiness; wherefore,
retiring from the din and bustle of Babylon, they seek that solitude which
is so dear to sorrow, and congregate upon the banks of its rivers. As they
sit there, their thoughts are away on the land of their fathers, the home
of their birth, and {4} the city of their God. Shall they ever see them
more? is repeatedly asked; and, as the improbability presents itself, their
tears gush from their ready fountain. Yet their instruments of music have
not been forgotten. How languishingly their melancholy eye now rests on
them; how their souls yearn over them again, to hear their melody in songs
of Zion, and again to join their voices in the praise of God!and, as the
emotion swells within them, their tears flow again. Their grief is great.
To what may it be compared? It has no emblem; unless, indeed, it be those
unstrung harps that hang there on the willows! But deep as it is, another
pang is added to their sorrow. They are followed in their retirement by
their exulting conquerors, making sport of their sadness; and, as their
mirth grows boisterous, they call on the weeping captives for a song of
Zion. Such rude mockery was more than they could silently bear, and striking
heavily, their overflowing cup of grief is freed of a portion of its contents,
and they are roused to making this curt, but touching reply, "How shall
we sing the Lords song in a foreign land?" but immediately, their all-subduing
love of Jerusalem so rules within them that, regardless of their mocking
foes, each says, "If I forget thee, O Jerusalem, let my right hand forget
her cunning. If I do not remember thee, let my tongue cleave to the roof
of my mouth; if I prefer not Jerusalem above my chief joy."

The greatness and ardency of the love of these captives
for Jerusalem, the temple and worship of God, are unmistakably and most
pathetically expressed in these words. Nor is this the only instance of
such unfeigned regard. David prized a day in the courts of the house of
God more than a thousand elsewhere; and if there was one thing desirable
above all others it was, that he might dwell there forever. Undoubtedly,
both the Psalmist and these captives had good reasons for their attachment;
and when the question is asked, is it so still? do the people of God so
regard the Church now? does the covenanter so love his Zion? it will be
answered in the affirmative; and the object of this discourse is to consider
the following reasons for it: {5}

BECAUSE SHE IS TO THEM ALL THAT JERUSALEM
WAS TO THE SAINTS OF OLD.

FOR THE EXCELLENCY OF WHAT THEY FIND WITHIN HER.

FOR WHAT SHE IS AND DOES.

I. She is to them all that Jerusalem was to the saints
of old.

1. She is endeared to them by the same name. From
the common use of this term, it must be plain to all that Jerusalem is
still a favorite name for the Church. Nor is it used unwarrantably. She
is what the word signifies. The city which bears this name was called Salem
at first. In its neighborhood Abraham was directed to offer his son, but
was spared the uncommon sacrifice, his faith and obedience being sufficiently
tested, by the kindness of God, who provided a ram instead of his son.
On account of this merciful interposition, the patriarch called the place
Jehovah-Jirahthe Lord will provide or will see. There God looked in pity
on the afflicted father, and provided for him. This word "Jirah," placed
before Salem, which signifies peace, forms Jerusalemvision or possession
of peace, or better, where peace shall be seen.

What this name signifies, the Church has always been.
She is a refuge from the storms that so frequently sweep over and devastate
the world. Firmly and in peace she stands, while kingdoms have been shaken,
thrones demolished, and empires have fallen into ruin. God has established
her a strong city, making her walls salvation and her gates praise; He
himself resides within her as the God of peace. Inscribed on her banner
is the joy-inspiring motto, "Peace on earth and good will to man."
Her King and Head is the Prince of Peace, and dispenses peace within her,
to all his subjectspeace, not such as the powerful arm and skillful legislation
of earthly princes confer; but peace of conscience, peace with all mankind,
peace with angels and peace with God; peace, that shall reign in the soul
while here, and be enjoyed in inconceivable fullness hereafter.

But the meaning of the word is not the only reason for
{6} calling her Jerusalem. It is not sufficient even to say that Jerusalem
was a pattern of the Church now. They are more nearly related than even
the type and anti-typethey are the same thing under different dispensations.
The one was the Church in her youth, surrounded by the typical materiality
which was suited to her juvenility; the other, the Church in her earthly
maturity of form, and in a spirituality that likens her to heaven. The
Church now is the Jerusalem of which the apostle speaks, Gal. 4, and contrasts
with the Jerusalem which was then in bondage with her children; the same
Jerusalem of which Isaiah prophesied and said, "For Zions sake will I
not hold my peace, and for Jerusalems sake will I not rest, till the righteousness
thereof go forth as brightness, and the salvation thereof as a lamp that
burneth." Isa. 62.1.

2. God, the object of worship, and the means of approaching
him, are in her now as in Jerusalem of old. The chief design in the
choice of worshippers, and appointment of means of worship, was the honor
of God. This honor is proportionate to the revelation and apprehension
of the nature and excellency of those attributes, which appear most prominently
in the scheme of salvation. Of these, mercy, truth, and justice evidently
appear, and were early taught his chosen people. The substitution of beasts,
in sacrifice, showed mercy and compassion for manthe shedding of their
blood and burning of their flesh, taught the price justice demanded for
sin; the various ceremonies of washing, sprinkling, and anointing, bespoke
the necessity of holiness. From sin, the worshipper must be cleansed, from
the hand of justice freed, and by blood-shedding, come to the presence
of God. Thus the whole plan of salvation was revealed in the sacrificial
economy. It is the same God we now approach, and compliance with his appointments,
for the advancement of his glory, is due now, as it was under the former
dispensation.

But while the object of worship is the same, the degrees
of revelation and means of approach differ. The clearness in {7} which
those attributes now appear, and the simplicity of the means of grace,
are peculiar to the present dispensation. The fullness of the Spirits
teaching concerning the nature of God, the persons of the Godhead, and
their economical relations in the work of redemption, so far exceeds what
it was, that it may be said, life and immortality are brought to light
by the gospel. From ceremony, we have come, through Christ, to what was
intended by itfrom the shadow to the substancefrom the type to the anti-typefrom
sacrifices, that could not in themselves profit, to that which purifies
from an evil conscience, washes as in pure water, and by which we come,
not to the symbolical presence of God, but into the very presence itself.

3d. The fellowship of the saints, and preparation for
glory are in the Church now as of old. There can be no doubt, but that
a considerable portion of the joy of Old Testament saints arose from joining
with their fellow-worshippers in the courts of the Temple. As the time
arrived when their tribes should assemble there, and the call was made
upon them to go up to Jerusalem, they were glad. That call, as it reverberated
among the hills of Palestine, and was responded to by the distant villagers,
thrilled the hearts of the worshippers, and he could say, "I was glad when
they said unto me, Let us go into the house of the Lord." When they met
there and raised their voices in the songs of Zion, or sent up their petitions
while the high priest was before the ark, or heard with reverence and deep
attention the law read by the Levitical officiator, they enjoyed a fellowship
elsewhere unknown. This fellowship is in the Church still, and it is by
experience found to be an interesting portion of the believers privileges.

In like manner, there is a preparation for glory. That
Old Testament saints went to heaven prepared by their means of grace for
its enjoyment, there can be no doubt. Should it ever be a question, the
reflection, that it was Gods design from the first appointment of ordinances,
to bring men from a state of nature to a state of grace here, and in that
state, to {8} prepare them for a state of glory hereafter, would suffice;
but further, this being the case, his wisdom must have been engaged in
devising the means of accomplishment; and where the wisdom of God is granted
to be the originator of the means, there is no room to question their adequacy.
But, apart from this, the translation of Enoch and Elijah, and the resurrection
of some at the death of Christ, or even the fact, that at his death, angels
carried Lazarus into the bosom of Abraham, would be enough.

The design of the present appointments is the same, and
there can be no doubt, but that they are suited to their end. The public
profession of the name of Christ, marks the starting point in the Christians
public pilgrimagethe Spirit, by the word of God, renews, strengthens,
and comforts the soul; the blood of Christ purifies from all sin, his righteousness
frees from all condemnation, and the garment of his merit covers gracefully
all the defects of believers. The Spirit, too, works effectually in the
restoration of the image of God to the soul, breathes within it as a disposition
to cry Abba Father; and by his exhibition of the joys beyond the
grave, begets a desire to depart and be with Christ, which is far better.

II. For the excellency of what they find within her.

1. The principles she maintains and on which she is
based. That some principles plainly understood and publicly acknowledged
should form the basis of every association of man, is necessary, as it
is evident from the fact that every association has some such principles,
either expressed or understood. This necessity for a doctrinal foundation,
arises from the appointment of God and his exemplification of the appointment
in his Church; the great model social structure, into which it is designed
to bring men of all nations, kindreds, and tongues. He being the builder
of this universal social edifice, the foundation on which it is erected
is of course divine. No man, or class of men, or doctrines originating
with men, could be a fit foundation for such a structure. She is built
upon the foundation {9} of the Apostles and Prophets, Jesus Christ being
the chief corner stone. The doctrines which the Prophets and Apostles taught,
and are revealed by his Spirit to the soul when he shows it, the things
of Christ are the foundation principles of the Church. The Bible, then,
is the standard of her belief and practice"to the law and to the testimony;
if they speak not according to this word, it is because there is no light
in them." Since, however, men differ so widely in their interpretation
of Scripture, and are so directly opposed to each other in their belief
and practice, that synagogues of Satan are erected, claiming the Scriptures
for their foundation, it is necessary that a constitution, founded on and
agreeable to the word of God, should be drawn up by man. When this is done,
the fact that it is so drafted, does not make it human. The material of
which it is composed is divinethe arrangement only, or form of presentation,
is human. The doctrines of the Westminster Confession of Faith, are the
doctrines of the Bible, as will appear to every impartial examiner. Should
it be asked, If its doctrines are scriptural, what is the use of presenting
them in any other form than God himself gave them? We reply, the fact we
have just noticedthe fact that men seem to consider themselves licensed
to interpret the word of God to suit their own fancies, until we have almost
as many different denominations professing to take the Bible for their
foundation, as we have men of original genius in the ecclesiastical world;
and so opposite to it are some of them, that their originators, it would
seem, must have been inspired by such spirits as Micaiah saw take possession
of Ahabs prophets, when they persuaded him to go up to Ramoth Gilead.
[1 Kings 22.] If human phraseology of divine truth will prevent such differences,
and presenting it in a form about which those properly enlightened will
agree, and thus secure unity in profession and practice, it must be every
way profitable. There is evidently, in the present state of things, a necessity
for it; and when such a platform as the Westminster Confession is obtained,
it should be joyfully embraced and carefully preserved by every lover of
truth. {10}

It is on it with the catechisms, form of Church government,
and manner of worship; and her act and testimony, that the Reformed Presbyterian
Church is built. These are her standards. In exhibiting their doctrines
she has raised her flag-staff, and let out her banner to the breeze; and
as it floats there majestically, her members glory in it. They believe,
when tried by the word of God, it will eclipse in beauty and excellency
all other flags, numerous as they are, that claim attention in the religious
community.

It may be said over some of her ecclesiastical neighbors
she has nothing to boast; do not the Presbyterian and Associate Reformed
Churches occupy the same platform? No; they have long ago dissolved partnership
with her in adhering to the Westminster Confession. They have narrowed
the platform by removing some of its planks; they have lowered the flag-staff,
and cut out what they deemed objectionable parts of the banner. What patriot
would admit of such dealing with the flag of his country; and who will
say, that its mutilation tended to its perfecting? Then there is the Associate
Church; she has not cut out any thing, but professes to take the Confession
entire. It is but a short time, however, since she ceased to find it necessary
to add footnotes explanatory of her views of some parts of it; and how
much better was it to retain the text and explain it away, than to cut
it out and have done with it! But the footnotes are not in the present
editions. That is true; when they were supposed to have answered their
purpose, and shown that the Confession in some things is not to be understood
as it reads, they were removed; and their removal intimates that, in espousing
it in her connection, exceptions are admissible. But how can she be accused
in this matter when her published testimony and open practice are so plain?
If there are plain contradictions existing between them and the Confession,
it must be admitted, that she refuses to embrace it as a whole, and it
is for the excellency of its entireness we plead.

But leaving the constitutions of these branches of the
Church, the foundation principles of present voluntary and {11} civil associations
may be considered. In doing so, those of less importance may be passed,
and the most noted examined. The much lauded Constitution of the United
States, is worthy of attention. Its prominent principles are, "that all
men are born free and equal, the people are the source of legislative and
executive power, and to choose their rulers is the inalienable right of
freemen." These, it holds up for the admiration and adoption of the world.
But are they the only principles of the Constitution, and are they all
it ought to have? While it establishes the rights of man, what does it
do with the rights of God? It has no God. What! a Constitution the boast
of the learned and wise of the nineteenth century, and has no God? Did
ever a nation exist before without the recognition of a Supreme Being?
If so, it is a fit companion for the United Statesif not, their Constitution
is an anomaly. But is it not a specimen of the wisdom of its originators,
so to frame it, that, in its spreading greatness, it might embrace all
gods, and equally protect all forms of worship? It is, indeed, a specimen
of wisdom above any that God has revealedit is a stroke of policy that
sets on an equality, God and an idolChrist and Antichristthe Bible, the
Koran, and the fancies of Jo. Smith; and equally encourages and respects
their followers! But, can fault be found with it as it relates to the rights
of man? What right of the black man does it maintain?is he not enslaved
by it; and even should he escape from bondage and find his way to a free
land over which it has control, does it not vigilantly hunt him up, ruthlessly
seize him, and drag him back to slavery?

But, then, it works well, and is universally lauded. So,
possibly, have many Constitutions, of whom, and of the nations governed
by them, nothing now remains but scraps of history. Some have risen rapidly
to greatness: but, with equal rapidity, rushed to their ruin. May it not
be so with ours! May the Ruler of nations so leaven it with the doctrines
of the Bible, that his claims may be owned, his laws observed, and his
enemies opposed! Then will it escape the doom of the nations that
forget Godthen will its Constitution, {12} in part, rank in excellency
with the principles of the Reformation; and instead of being decked with
showy tinsel, it will be a gem in the crown of nations. But till then,
its principles cannot compare, in fullness and excellency, with those of
the Church and of the Scriptures.

2. The character of her members. To present their
comparative excellency, we need not go back to Bible times, and speak of
Abraham, Samuel, or David; nor even to reforming times, and notice Luther,
Calvin, or Knox. It is not necessary even to notice particularly the members
of the Assembly at Westminster, and compare Goodwyn and Nye, Lightfoot
and Selden, with divines of any other age and connectionor point out Alexander
Henderson, or George Gillespie, with whom Reformed Presbyterians claim
special relationship. They will compare favorably with the learned and
pious of any age. But as the Church has been always a persecuted society,
we might compare the sufferers under the house of Stuart with those of
a more recent dateeven with the sufferers and patriots of any nationwith
the heroes of the American Revolution. Will it be admitted, by any political
American, that those who died at the Grass Market, Bothwell Bridge, and
Airsmoss, were patriots; or any thing but religious fanatics? Their history
will show what ought to be admitted. It will appear, indeed, that they
were eminent for piety; but their piety and patriotism were kindred feelings.
They were not a class of men that delighted in insurrection and practiced
revolt. They did not take up arms, even in self-defence, till they had
suffered repeated infringements on both their civil and religious rights;
but, when forced to take the field, they acted nobly, and, as true patriots,
periled their lives in defence of civil and religious liberty. As they
marched to the field of battle, "God and our country" was the motto
inscribed on their banner; "God and our country" was the watchword
that echoed through their ranks in the struggle of the fight; "God and
our country" was the sentiment that governed their actions [Dr. W.
Symingtons Discourses, p. 84.] and dictated their declarations; {13} and
those of Sanquhar and Lanark will, as specimens of patriotism, compare
with the declaration of American Independence.

Of their valor, too, much might be said; and although
in few instances does it appear conspicuously in the victors crown, yet
it is not less evident. True heroism is not so evident in the soldier,
who, in the boiling blood and frenzy of the battle-field, rushes to the
cannons mouth or on the point of the bayonet, as when, in the absence
of confusion and strife, persons are required to brave danger in cold blood,
and face death under contumely and reproach. "The Lord knows," said Cargill,
"I go up this ladder with less fear and perturbation of mind than ever
I entered a pulpit to preach." Cameron and Renwick might be named illustrative
of the same calmness and fortitude in death. Even young men and women,
whom we might expect to find dallying in the lap of love, rather than contending
for the cause of Christ, showed a heroism worthy of remembrance. The youthful
Hislop refused to be blindfolded, and fearlessly looked his murderers in
the face when shot in the field. Marion Harvey and Isabel Allison could
sing the twenty-third psalm, when on the scaffold, in a voice so full and
clear as to astonish the spectators, and drown the voice of the officiating
popish priest.

It is not, however, for learning, patriotism, and valor
only, that her members are worthy of esteem. There is an honest industry
and characteristic sobriety of life associated with her members, wherever
they are found, that are calculated to elicit approbationa punctuality
and devotedness in religious duties associated with her members, that must
be regarded as worthy of imitation. So much is this the case, that if uprightness
and piety are any where expected, they will be from the members of the
Reformed Presbyterian Church.

3. Her deeds for the promotion and security of civil
and religious liberty. That she has been aggressive, is evident from
inroads repeatedly made on the kingdom of Satan; and that she has been
wise to secure her acquisitions, and promote the interests of her Head,
will appear from her deeds and {14} covenants. Since the times of Jehoida,
or Hezekiah, or even the older periods of Jewish prosperity, no deeds are
on record more worthy of attention than the National and Solemn League
and Covenant. The first originated in the introduction into the Scottish
Church, by prelatic bishops, of a book of Canons and a Liturgy. In it the
wisest and most noted of Scottish statesmen and clergy pledged themselves
to God, and to one another, to peril all, and if necessary, sacrifice all
that is held most dear in life, in the maintenance of religious liberty.
The Solemn League and Covenant was entered into with the design of securing
unity in religious principle and practice in Scotland, England, and Ireland.
It was drawn up by Alexander Henderson, sanctioned by the Assembly of the
Church of Scotland, and passed unanimously the Convention of Estates. It
was then transmitted to the British parliament and Westminster Assembly,
which agreed with parliament that it should be publicly sworn on September
25, 1643.

These covenants are endeared to Reformed Presbyterians
for the attainments in civil and religious liberty; they are designed to
secure the place they occupy in the history of Presbyterianism, and the
precious blood that has been shed in their defence. From the least acquaintance
with their history, it will appear, that they were not originally obscure
documents, hastily got up, and sworn to in a corner. It is evident from
themselves, that they are not designed to bind together a few fanatical
religionists, occupying an obscure position in the world. They have already
bound, and in their nature are calculated to bind, societies, churches,
and kingdoms; and their principles may yet bind, and bind justly and profitably,
all the nations of the world to one anotherto religion, to liberty, and
to God. Were they deeds comparatively obscure, drafted and sworn by men
comparatively illiterate and unknown, there might be room for some degree
of timidity in openly speaking of and adhering to them; but when it is
known that they obtained the sanction of the churches of Great Britainthat
the solemn league is the offspring of the united wisdom of English and
Scottish lords and bishopsthat {15} it is the deed of the three kingdoms,
the people, the assemblies, and the king having sworn it, no ordinary degree
of importance will be attached to it. When we understand that the blessing
of the Most High has remarkably accompanied the taking of it, and the sufferers
for it, there is sin in being ashamed of it; and if the martyr Guthries
dying declaration was prophetic, when on the scaffold he lifted the covering
from his eyes, and looking around cried, "The covenants, the covenants
will yet be the reviving of Scotland," it may be we keep back an element
that shall prove reviving, not only to Scotland, but to the world. Certain
it is that nations shall yet be in covenant with God. Certain it is the
Church shall be call Hephzibah, and the land she occupies Beulah; for it
shall be married to the Lord; and when Egypt, Assyria, and Israel shall
be united [Isa. 19.24.], and the kingdoms of this world shall become the
kingdoms of our Lord and of his Christ, national covenanting shall not
be unknown. Then, it may be, that as the example of the Church of old was
followed by our fathers, in the national and solemn league and covenant,
their example will in turn be deemed worthy of imitation.

From examination it will also appear, that these covenants
will compare favorably with any specimen of human confederation that exists.
Compare the articles of federal alliance which nationally bind these United
States, and will the Churchs specimen suffer by the contrast? It is true,
there is a dazzling splendor haloing around the galaxy of thirty-one
states, that it is no easy matter to obtain an impartial examination;
but let the candid compare, let the lover of righteousness judge, and the
Churchs specimen, in the exhibition and maintenance of the right of God
and man, will far outshine the specimen of confederation which these states
afford.

III.For what she is and does.

1. She is imbued with, and maintains all divine truth.That
the principles she maintains are true, all acquainted with them will, in
almost every case, admit. Few, however, know {16} them. The most give themselves
no trouble to investigate, but taking up the popular notion, chime in with
the vulgar cant. For them, however, she covets careful examination, confidently
believing that where it is obtained they will triumph. Even as it is, those
who knew them best but do not entirely agree with them, admit, that in
theory they are right, but in application for the present impracticable.
They will undoubtedly prevail in the Millennium, it is said, but to practice
them now would work confusion if not destruction in the state. We believe
that a good rule should always be applied, and that it is good for nothing
unless it is; that the doctrines which shall prevail in the Millennium
are doctrines that should be taught and practiced now.

It is not the doctrines of Scriptural magistracy alone
which she advocates, and with which she is imbued. All the doctrines of
grace are maintained by her. There is no error or heresy condemned and
opposed by any orthodox denomination that she does not condemn and oppose;
no principle related to salvation maintained by any other that she does
not maintain, and maintain as distinctly as any. Why, then, were her doctrines
known, should any seek communion in other churches in preference to seeking
it in her? There can be no reason, so far as the doctrines of grace are
concerned. Or, why should any abandon her fellowship for Christian privileges
elsewhere? Not for want of heavenly aliment for the nourishment of their
souls, or purity of principles and punctuality in observances. No reason
can be assigned unless a disinclination to be strictly bound to dutyunless
reproach for truths sake is found to be insupportableunless that whiffs
of popularity are so gratifying and stimulating, that persons will not
be satisfied till they have fathomed its fascinating depths or sealed its
giddy heights. It cannot be her want of energy and promptness in acting.
Has she not been the pioneer to most denominations in movements that occasionally
become popular? Did she not move effectually within her own limits almost
fifty years ago on the subject of slavery? Has she not ever plead the claims
of the Higher Law? And {17} has she not, for years past, excluded
from her communion the manufacturers of, and dealers in, distilled liquors
for intoxicating purposes?1
In relation to these, other churches and societies are but slowly following
in her track. On the subject of missions and Bible circulation, she may
not have accomplished as much as some, but she mourns over it, and would
call out her best energies to do more.

2. She deals plainly and conscientiously with all.If
there is any thing that appears objectionable in her principles, she does
not cover it up or smooth it over, that it may not hinder the scrupulous
from entering her communion. No; her most unpopular principles are those
she advocates with the greatest zeal, and earnestly courts for them investigation.
She occupies the stand of a witness for truth and against error, and directs
the attention of all to every immorality in Church or State. Not that she
covets singularity or notoriety. This plain dealing, she is aware, incurs
the displeasure of men; it has already cost her the influence and blood
of her best and noblest sons; but she does not, on that account, falter
in her course. No, she stands in the presence of God and the world the
sworn testifier against the abominations of men, and the pledged maintainer
of the truths of the Gospel and Headship of Jesus Christ. Woe to her should
she prove false! Should she ever cease conscientiously to warn men, expostulate
with them, and testify against ungodliness, blood might be found in her
skirts.

But is she not fanatical in her testimony-bearing and
conscientious-dealing?does she not grasp at superiority?and, had she
the power, would she not persecute? Her members will not become citizens
of any state that is not, in principle, covenanter; they vote for none
to civil office because they are not covenanters, and all for conscience
sake! If in these respects they act conscientiously, the United States
should be the last country in which their conscientiousness would be evil
spoken of. Is not the doctrine of liberty of conscience the widest spread,
most firmly believed, and universally acted on, of any other, in this land
of boasted liberty? Is it true {18} that covenanters, for acting conscientiously,
will be reproached even here? But whence came the idea that they were persecuting
people? Was it from agreeing with Luther, that "the Church ought not to
force persons to believe, nor animadvert capitally on those who follow
a different religion?"or with Zwingli, "It is once contrary to the gospel
and to reason, to employ violent measures to extort a confession of faith
contrary to conscience; reason and persuasion are the arms that a Christian
ought to employ." Even Calvin and Knox, terrible as their names are to
some, and associated as they are with the essence of intolerance, repeatedly
expressed similar sentiments. [Hetheringtons His. Westminster Assem.
p 286.] Where, then, is the evidence that she would persecute, or has ever
persecuted? Has she, at no time, had the power? How was it when Presbyterianism
was established in Scotland, when the inhabitants of the three kingdoms
were covenanters?and in what instance, even after suffering persecution
and regaining power, did she use it in persecuting her enemies? In no instance
was it so. She is, neither in principle nor by practice, a persecutor.
She advocates the right, and would establish it; not because it is hers,
but because she would be faithful to God, and deal conscientiously with
all men.2

3. She opens the portals of salvation to all, and urges
all to enter them.She is not limited, in her mission, to any people
or country. She claims the entire world as her field, and all men as the
objects for whose well-being she exists. In the prosecution of her mission
she offers equally to all the Gospel of Christpoints them to the heavenly
kingdom that awaits the enjoyment of the redeemed, and directs them to
the door of the heavenly fold, by which, if any man enter, he shall find
rest for his soul. Can she, then, be called exclusive? If she is not, it
may be said, why does she use terms of communion to which she requires
adherence at every sacrament? Is she not so particular, that every communicant
must carry with him a token of a right to partake, to the Lords table?
{19} And why this debarring, before immediate admission to the table, if
she is not exclusive? It is because of the sacredness of the ordinance;
because, in accordance with the appointment of God, she would have communicants
examine themselves; she would prevent, if possible, persons from eating
and drinking judgment to themselves: for she is aware that it is a fearful
thing to fall into the hands of the living God;and when she carefully
fences the table of the Lord, it is because "without are dogs, and sorcerers,
and whoremongers, and murderers, and idolaters, and whosoever loveth and
maketh a lie." Her care of souls and the honor of God, does not merit the
name exclusive.

But she will not allow her members to commune with others,
or even hear occasionally, which says as much as that she only is right.
Did not her members say as much when they joined her? Do not the members
of every denomination, in pledging themselves to adhere to and maintain
its principles, say, practically, that the denomination of their choice
is, in their judgment, the best? If not, they act differently in this matter
from what they do in otherschoose a worse, while a better is as easily
got. But having made a choice, and believing, as a reasonable choice indicates,
all others are, in some respects, either deficient or erroneous, is it
not proper to adhere to it? Will not going here and there show want of
sincerity in making a profession, and of steadfastness in adhering to it?
Will it not endanger the strongest denominational attachment, and soon
destroy that which is comparatively weak? Members of the Church should,
according to the appointment of God, endeavor to procure and maintain gospel
ordinances. With these, regularly administered, they ought to be satisfied.
They will find their Sabbath evenings afford not more than sufficient time
to meditate on the Word of God, and water by prayers the seed sown in their
heart; and if occasionally they are without stated ordinances, to meet
in social meetings, for prayer, is the next appointment on which they may
expect the divine blessing. Even young people and children, when taken
to these, {20} will be profited;but alas! for the parents who neglect
to secure the company of their offspring in religious observances, or are
careless in reminding them of their baptismal engagements!and thrice alas!
for the youth that early claim independency of their parents, and, with
loose rein and unsettled principles, turn a deaf ear to the counsel of
Wisdom, when she says, "Cease, my son, to hear the instruction that causeth
to err from the words of Knowledge;" [Prov. 19.27.] or the earnest pleading
of the Apostle, when he says, "I beseech you, brethren, mark them which
cause divisions and offences contrary to the doctrine which ye have received,
and avoid them;" [Rom. 16.17.] but happy those who, in their attachment
to Zion, drink waters out of their own cistern, and running waters out
of their own well, and shall be found so doing when God shall come to take
them to himself. Such shall resemble the tree planted by the rivers of
water, whose fruit is produced in its season, and whose leaf is ever green.

These waters the Church offers to all, and earnestly urges
all to come and taste, and see that God is good.

CONCLUSION.

1. From these considerations it will appear that we,
too, have reason to love Jerusalem. The Church affords us all that
Zion, in her best times, afforded the tribes of Israel. Yes, more than
she afforded them; for while we have the same God that they had, and means
of approach as they had, we have a clearer revelation and nearer access
than they had. Their sacrifices and rites were complicate and burdensome,
ours simplicity itself and easiness; theirs but dimly shadowed the great
atoning sacrifice, ours is that sacrifice itself, already offered and accepted.
With them, we have in her the fellowship of the saints, and preparation
for heaven. The Messiah, to whom they looked forward through type and prophecy,
we have seen {21} coming in the fleshtabernacling with mansuffering,
dying, and ascending triumphantly to the right hand of God. There he remains
our priest for ever; there he is invested with universal authority, and
there he will remain till all his enemies are made his footstool. He is
Zions only head and king. Under him she displays her glorious banner;
the advocacy of his headship crowns the reformation attainments which she
has embodied in her standards; the blood of martyrs mark her testimony,
and the rights of God and man are still the objects of her earnest advocacy.
She would place the Word of God in the hands of all; she would carry the
gospel offer to every land, and proclaim its promises in every ear. She
would win the hearts of all for Jesus Christ, and, as King of kings and
Lord of lords, place him on the throne of the nations. She affords ready
access to the bread of life, the store-house of grace and the presence
of God. Preparation is in her for the trials of life, victory over death,
and the endless enjoyments of the heavenly kingdom.

2. Let us stand by her cause and defend it. She
has ever been the object of assault; is even now reproached, and other
attacks may be expected. But as we love her, as we value her principles,
as we would honor God and obtain the national acknowledgment of Prince
Messiah, we will stand by her and defend her. She needs it; opposition
to her principles demands it, and better blood than ours has already been
spilt in her warfarehearts more leal than ours have burned in her service,
and clung to her persecuted cause. In our warmest affection for her, and
best maintenance of her doctrines, we will but feebly follow in the footsteps
of numerous worthy predecessors, who form a cloud of witnesses, hovering,
as it were, over the arena of present conflict, anxiously looking down
at our conduct in the strife. The eye of God is on us; the honor of Jesus
is associated with our behavior; yea, our own eternal interests are at
stake. Let us, then, by the grace of God, stand by the truth, and earnestly
contend for the faith once delivered to the saints, and see to it that
no man take our crown. {22}

3. With our prayers and endeavors let us join our pledges
to God and one another, for her constant remembrance. She is worthy
of it; her sufferings require it, and what she has already accomplished
should ensure it. Much has she done, in the presentation and advocacy of
truth, in opening the portals of salvation, and in furnishing provision
and encouragement to the Christian pilgrim. Much has she done in kindling
the fire of enlightened zeal on many denominational altars, and even in
contributing to the flame that burns on the altar of civil liberty. Much
have we ourselves enjoyed, and yet hope to enjoy, within her. In her we
come to Gods holy place; in her are the thrones of our New Testament,
Davids house; and when we find that a day in her is better than a thousand
elsewherewhile we sit by and drink of the river of God, gladdening and
fertilizing as it passes, and in her ordinances have Pisgah views of the
land that is far off, we will not forget her. Whatever outward reproach
we may suffer for her sake, we will pledge ourselves, in the words of the
text, "If we forget thee, O Jerusalem, let our right hand forget her cunning;
if we do not remember thee, let our tongue cleave to the roof of our mouthif
we prefer not Jerusalem above our chief joy."

Footnotes:

1. While
neither the manufacture of liquors, nor any other activity, can be approven
by any Christian if it be done with the purpose of intoxicating,
the reader may desire to consult the article
on Temperance published
in the June 1880 issue of The Original Covenanter for some helpful
observations on the RPCNA's involvement in the "Cause of Temperance" and
the errors into which she was led for a time by giving too much heed to
the pretended religion and false righteousness of surrounding ecclesiastical
communities during the 19th and 20th centuries.JTK.

2. The
interested reader may consult various
articles against Toleration of false
religion which have been made available at www.truecovenanter.com for a
thorough explanation of Biblical and historical Protestant principles respecting
the duty of magistrates in relation to the Church of Jesus Christ and in
relation to her enemies, as well as the magistrate's duty to execute judgment
on offenders against the First Table of the Moral Law, as well as against
the Second Table.JTK.